scholarly journals Old Polish and Spanish Penitentials as a Source of Knowledge on Folk-paganism in a Christian Society

Res Rhetorica ◽  
2017 ◽  
Vol 4 (3) ◽  
Author(s):  
Joanna Partyka
Keyword(s):  
Iberian Peninsula ◽  
18Th Century ◽  
13Th Century ◽  
Madre De Dios ◽  
Latin Work ◽  
Christian Society

Some interesting conclusions on folk-paganism are drawn here from a comparison of 16th, 17th and 18th-century confessional handbooks (libri poenitentiales) originating in the Iberian Peninsula and Polish Commonwealth. Four penitentials which include large lists of sins and the penances prescribed for them are the main object of comparison: the 13th-century Latin work Summa de confessionis discretione by Brother Rudolf, the penitential from 1633 Instrución de confesores, como han de administrar el Sacramento de la Penitencia by Spanish Jesuit Antonio Fernandez de Cordoba, El fuero de la conciencia by Valentín de la Madre de Dios from 1704, and the Polish penitential from 1753 entitled Kolęda duchowna parafianom od pasterzów [The Pastoral Visit] authored by Marcin Józef Nowakowski. It proved that the structure and contents of the analysed texts are very similar and remained practically unchanged: despite the lapse of time they continued to play the same role.

ПроблемырелигиозногообращениявюридическомтворчествеАльфонсоХ

2019 ◽  
pp. 56-85
Author(s):  
L.V. Chernina
Keyword(s):  
Iberian Peninsula ◽  
Canon Law ◽  
Religious Conversion ◽  
Legal Theory ◽  
13Th Century ◽  
Marital Relations ◽  
Political Interests ◽  
Siete Partidas ◽  
The Church ◽  
Christian Society

Статья посвящена разновидностям религиозного обращения в Кастилии в 13м веке, главным образом в том виде, в каком они появляются в легальных источниках эры Альфонсина. Заметное еврейское меньшинство существовало в средневековых христианских штатах Пиренейского полуострова наряду с более крупным мусульманским. Церковь и какимто образом государство поощряло членов этих групп принять христианство. Это было главной целью различных мер, некоторые из которых нашли свое отражение в Fuero Real , Especulo и Siete Partidas : защита собственности новообращенных, регулирование брачных отношений в связи с изменением веры, установление наказаний для тех, кто мешает человеку перейти в христианское общество. Особое внимание уделяется отступничеству отказу от христианства для иудаизма или ислама, а также методам противодействия ему, предложенным юристами Альфонсо. Широко распространено мнение, что законы, которые регулировали религиозное обращение в светской правовой теории 13го века, в основном копируют существующий канонический закон. Однако анализ показывает, что на процесс составления законов влияли как церковная традиция, так и непосредственные военные и политические интересы Кастилии.The article is dedicated to the varieties of religious conversion in Castile in the 13th century, mainly as they appear in the legal sources of Alfonsine era. A noticeable Jewish minority existed in medieval Christian states of the Iberian Peninsula alongside with a larger Muslim one. The Church and in some way the State encouraged the members of these groups to adopt Christianity. This was the main purpose of different measures some of which found their reflection in Fuero Real , Especulo and Siete Partidas : protection of the converts property, the regulation of marital relations in connection with the change of faith, establishment of punishments for those who prevent an individual from the conversion to Christian society. Special attention is paid to the apostasy a rejection of Christianity for Judaism or Islam, and to the methods to impede it, suggested by Alfonsos jurists. It is widely agreed that the laws which regulated the religious conversion in the secular legal theory of the 13th century mostly copy the existed canon law. However the analysis demonstrates that the process of composition of laws was influenced both by the ecclesiastic tradition and the immediate military and political interests of Castile.

Alma Mater Studiorum. O genezie i początkach uniwersytetów

2017 ◽  
Vol 15 (2) ◽  
pp. 9-22
Author(s):  
Marek Maciejewski
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
18Th Century ◽  
Ancient Greece ◽  
Roman Law ◽  
Institutions Of Higher Education ◽  
13Th Century ◽  
New Era ◽  
Conducting Research ◽  
The 19Th Century

The origin of universities reaches the period of Ancient Greece when philosophy (sophists, Socrates, Plato, Aristotle, stoics and others) – the “Queen of sciences”, and the first institutions of higher education (among others, Plato’s Academy, Cassiodorus’ Vivarium, gymnasia) came into existence. Even before the new era, schools having the nature of universities existed also beyond European borders, including those in China and India. In the early Middle Ages, those types of schools functioned in Northern Africa and in the Near East (Baghdad, Cairo, Constantinople, cities of Southern Spain). The first university in the full meaning of the word was founded at the end of the 11th century in Bologna. It was based on a two-tiered education cycle. Following its creation, soon new universities – at first – in Italy, then (in the 12th and 13th century) in other European cities – were established. The author of the article describes their modes of operation, the methods of conducting research and organizing students’ education, the existing student traditions and customs. From the very beginning of the universities’ existence the study of law was part of their curricula, based primarily on the teaching of Roman law and – with time – the canon law. The rise of universities can be dated from the end of the Middle Ages and the beginning of modernity. In the 17th and 18th century they underwent a crisis which was successfully overcome at the end of the 19th century and throughout the following one.

scholarly journals Lexeme Glück in German Dictionaries of the 16th — 19th Centuries: Lexicographic Representation and Interpretation of Its Conceptual Content

2021 ◽  
pp. 9-22
Author(s):  
Andrey Ivanov ◽  
◽  
Rimma Ivanova ◽  
Keyword(s):  
Social Life ◽  
Semantic Analysis ◽  
18Th Century ◽  
Full Range ◽  
Well Being ◽  
Spiritual Needs ◽  
Semantic Structure ◽  
Middle High German ◽  
13Th Century ◽  
Gradual Evolution

The article discusses the concept “happiness” as represented and interpreted in lexicography. The aim of the study is to compare existing theories about the origin of the word Glück, to trace the development of its semantics from one generalized meaning to a set of meanings that reflects a gradual evolution of people’s ideas about happiness, and to identify ways of representing these ideas by lexicographic means. Using methods of historical-linguistic, compara-tive, etymological, definitional, and semantic analysis, the authors examine German dictionaries and lexicons published in the period from 1513 to 1888 and establish that in those four centuries the concept “happiness,” represented in the German vocabulary by the lexeme Glück, underwent significant transformation, as material and spiritual needs of people kept changing against the background of gradual humanization of their social life, which, in its turn, led to added complexity in the semantic structure of the lexeme Glück that embodies this concept. Descriptions of the lexeme Glück in dictionaries dating from the beginning of the 16th to mid-18th century are very concise due to the type of these dictionaries (nomenclators, translated dictionaries) and do not involve detailed comments on the full range of meanings that the lexeme had. The main elements of the semantic structure of the lexeme are ‘(temporary) well-being,’ ‘bliss,’ ‘luc ,’ and ‘fortune (fate)’ (glu c fall, glu c elig eit, wol tand, zeit-liche Wolfart). Analyzing interpretations of the lexeme Glück in the mid-18th — late 19th century dictionaries, the authors conclude that the semantic structure of the lexeme became more complicated due to philosophical rethinking of the concept and its integrated dissemination through dictionaries. The etymology of the word Glüc is still unclear. It is assumed that the word appeared in the 13th century and retained a neutral meaning until the end of the Middle High German period when a positive connotation began to prevail in the semantics of the word.

scholarly journals Reyes y universidades en la Península Ibérica (siglo XIII) = Kings and Universities in the Iberian Peninsula (13th century)

2018 ◽  
Vol 21 (1) ◽  
pp. 15
Author(s):  
Adeline Rucquoi
Keyword(s):  
Iberian Peninsula ◽  
Twelfth Century ◽  
13Th Century ◽  
The West ◽  
Teachers And Students ◽  
The Creation ◽  
Península Ibérica

Resumen: La creación de un studium generale en Palencia hacia 1180 por el rey Alfonso VIII de Castilla se enmarca en el gran movimiento de protección del saber, de los maestros y estudiantes que caracteriza el Occidente de la segunda mitad del siglo XII. En España, los reyes son los “defensores” de la fe y deben, por lo tanto, combatir los errores y promover el conocimiento. Crearon así en el reino de Castilla, después del estudio general de Palencia, los de Salamanca (1254) y de Valladolid (vers 1260), así como estudios en Sevilla y Murcia. Los reyes de Aragón, que podían contar con las escuelas de Montpellier, fundaron un estudio general en Lérida en 1300. Poco antes, los reyes de Portugal habían hecho lo mismo en Lisboa. En el siglo XIII, tan sólo las escuelas de Salamanca y la de Montpellier gozaron del título de “universidad de maestros y estudiantes” y de la licencia ubique docendi concedida por los papas.Palabras clave: Universidades, studium, Península Ibérica; Reyes, Salamanca.Abstract: The creation of a studium generale in Palencia around 1180 by King Alfonso VIII of Castile is part of the great movement to protect knowledge, teachers and students that characterizes the West in the second half of the twelfth century. In Spain, kings are the “defenders of faith” and must therefore fight against errors and promote knowledge. In the kingdom of Castile, after Palencia’s schools –studium generale–, they created those of Salamanca (1254) and Valladolid (c. 1260), as well as studia in Seville and Murcia. The kings of Aragon, who could count on the schools of Montpellier, founded a general studium in Lérida in 1300. Shortly before, the kings of Portugal had done the same in Lisbon. In the 13th century, only the schools of Salamanca enjoyed the title of “university of teachers and students” and, with Montpellier, the ubique docendi license granted by the popes.Keywords: Universities, studium, Iberian Peninsula, Kings, Salamanca.

scholarly journals HISTORICAL EARTHEN WALLS: FROM KNOWLEDGE TO CONSCIOUS CONSERVATION

2020 ◽  
Vol XLIV-M-1-2020 ◽  
pp. 1117-1124
Author(s):  
D. Pittaluga ◽  
A. Di Rocco ◽  
C. Casagrande ◽  
S. Guerinoni ◽  
G. Pellegri
Keyword(s):  
Middle Ages ◽  
18Th Century ◽  
Cross Sectional Study ◽  
Mediterranean Coast ◽  
Rammed Earth ◽  
13Th Century ◽  
Cross Sectional ◽  
First Results ◽  
Restoration Work ◽  
Materials Used

Abstract. Centuries-old earthen masonry presenting various stages of degradation, earthen walls that have been restored several times: these are the archeological phases of the city walls of Mascarell, on the Spanish Mediterranean coast. Founded in the first half of the 13th century, this town is the only complex in Castellon Province that preserves all its ancient walls, which were built entirely by means of the brick-faced rammed-earth technique (clay with bricks and lime). This article reports the first results of a research project conducted on the multiple information available on these artifacts: bibliographic, archival and iconographic sources and the results of direct material analysis, stratigraphic analysis and archeological analysis. The situation is complex, as these walls have undergone a long sequence of transformations, including interventions carried out since the 18th century and multiple restorations in the period 1942–2015. The research developed and refined architecture archeology tools in order to analyze the rammed-earth techniques adopted during restoration work (similar but not identical to the historical technique), to characterize the materials used in restoration, to evaluate their resistance to degradation over the years, to define a sort of ‘critical evolutionary line’ of rammed-earth restoration, and to conduct a cross-sectional study of this building technique from the Middle Ages to the present. Finally, we drafted some guidelines for future interventions for conservation and enhancement.

The History of Christian Missions to Africa

2019 ◽  
Author(s):  
Norman Etherington
Keyword(s):  
20Th Century ◽  
French Revolution ◽  
18Th Century ◽  
Sub Saharan Africa ◽  
Foreign Born ◽  
13Th Century ◽  
Christian Missions ◽  
Late 20Th Century ◽  
History Of ◽  
Sub Saharan

Christianity came very early to Africa, as attested by the Gospels. The agencies by which it spread across North Africa and into the Kingdom of Aksum remain largely unknown. Even after the rise of Islam cut communications between sub-Saharan Africa and the churches of Rome and Constantinople, it survived in the eastern Sudan kingdom of Nubia until the 15th century and never died in Ethiopia. The documentary history of organized missions begins with the Roman Catholic monastic orders founded in the 13th century. Their evangelical work in Africa was closely bound up with Portuguese colonialism, which both helped and hindered their operations. Organized European Protestant missions date from the 18th-century evangelical awakening and were much less creatures of states. Africa was a particular object of attention for Evangelicals opposed to slavery and the slave trade. Paradoxically this gave an impetus to colonizing ventures aimed at undercutting the moral and economic foundations of slavery in Africa. Disease proved to be a deadly obstacle to European- and American-born missionaries in tropical Africa, thus spurring projects for enrolling local agents who had acquired childhood immunity. Southern Africa below the Zambezi River attracted missionaries from many parts of Europe and North America because of the absence of the most fearsome diseases. However the turbulent politics of the region complicated their work by restricting their access to organized African kingdoms and chieftaincies. The prevalent mission model until the late 19th century was a station under the direction of a single European family whose religious and educational endeavors were directed at a small number of African residents. Catholic missions acquired new energy following the French Revolution, the old Portuguese system of partnership with the state was displaced by enthusiasm for independent operations under the authority of the Pope in Rome. Several new missionary orders were founded with a particular focus on Africa. Mission publications of the 19th and 20th centuries can convey a misleading impression that the key agents in the spread of African Christianity were foreign-born white males. Not only does this neglect the work of women as wives and teachers, but it diverts attention from the Africans who were everywhere the dominant force in the spread of modern Christianity. By the turn of the 20th century, evangelism had escaped the bounds of mission stations driven by African initiative and the appearance of so-called “faith missions” based on a model of itinerant preaching. African prophets and independent evangelists developed new forms of Christianity. Once dismissed as heretical or syncretic, they gradually came to be recognized as legitimate variants of the sort that have always accompanied the acculturation of religion in new environments. Decolonization caught most foreign mission operations unawares and required major changes, most notably in the recruitment of African clergy to the upper echelons of church hierarchies. By the late 20th century Africans emerged as an independent force in Christian missions, sending agents to other continents.

scholarly journals Carlina vulgaris L. as a Source of Phytochemicals with Antioxidant Activity

2017 ◽  
Vol 2017 ◽  
pp. 1-10 ◽  
Author(s):  
Maciej Strzemski ◽  
Magdalena Wójciak-Kosior ◽  
Ireneusz Sowa ◽  
Daniel Załuski ◽  
Wojciech Szwerc ◽  
...  
Keyword(s):  
Antioxidant Activity ◽  
Chlorogenic Acid ◽  
18Th Century ◽  
Dry Weight ◽  
Biologically Active ◽  
Total Phenolic ◽  
13Th Century ◽  
Primary And Secondary Metabolites ◽  
Open Cast Mining ◽  
Antioxidant Potency

The methanol extracts from three populations of Carlina vulgaris L. were examined for the chlorogenic acid content, mineral content, total phenolic content (TPC), total flavonoid content (TFC), and antioxidant activity. Two populations originated from natural nonmetallicolous habitats (NN (populations from Nasiłów) and NP (populations from Pińczów)), and one metallicolous population (MB) was collected from Bolesław waste heap localized at the place of former open-cast mining of Ag-Pb and Zn-Pb ores dating back to the 13th century and 18th century, respectively. The level of Zn, Pb, Cd, Fe, Ni, and Mn was significantly higher in the root and leaves of MB plants as a result of soil contaminations compared to those of the NN and NP ones. The highest antioxidant potency has been showed by the plants growing in a nonmetallicolous habitat. The flower head extracts obtained from the nonmetallicolous populations also contained the largest amount of chlorogenic acid, whereas the lowest was determined in the roots (ca. 2–3.5 mg/g and 0.2–0.4 mg/g of air-dry weight, resp.). These studies provide important information on the influence of a habitat on the quality of herbal materials and the content of the biologically active primary and secondary metabolites.

Aristotle

Classics ◽  
2020 ◽  
Author(s):  
Carlo Natali ◽  
Gaia Bagnati
Keyword(s):  
Middle Ages ◽  
Main Part ◽  
18Th Century ◽  
Formal Structure ◽  
Hellenistic Period ◽  
13Th Century ◽  
Basic Difference ◽  
History Of ◽  
Basic Ideas ◽  
The Relationship

Aristotle (384–322 bce) was a younger disciple and colleague of Plato. They are the two most famous and important ancient philosophers, and Aristotle is the only Platonic disciple whose works have been transmitted to us. The relationship between the two thinkers is complex: they share some basic ideas but the disciple is a strong critic of some aspects of his master’s thought, a fact not unusual in the relationships between master and disciple. He agrees with Plato on a rejection of materialism in favor of the idea that our world is the result of a formal structure that can be formulated in rational and scientific definitions. On the other hand, he thinks that sensible moving entities contain in themselves their forms and because of that they can be the object of scientific knowledge, i.e., a universal and deductible knowledge and not only of a true unstable opinion as Plato maintained. They also are the real substances. From this basic difference many oppositions between Aristotle and his master derive. In the history of philosophy Aristotle suffered a complex destiny, different from Plato’s continuous success. In some periods he was neglected, for instance in the Hellenistic period and from the 18th century until the main part of 19th century. In other periods he achieved great fame, for instance in later Antiquity, in the Middle Ages from the 13th century, and also in our own time. The authors would like to thank warmly Professor Iain MacPherson for revising their far-from-perfect English.

Hamburg, 1350–1815

2020 ◽  
Author(s):  
Frank Hatje
Keyword(s):  
French Revolution ◽  
18Th Century ◽  
Stock Exchange ◽  
Civic Culture ◽  
13Th Century ◽  
Hanseatic League ◽  
Commercial Networks ◽  
The Baltic ◽  
City State ◽  
The City

Originally, Hamburg was a borough around the cathedral of the archbishops of Hamburg-Bremen and a mercantile port city founded by the counts of Holsatia. In the 13th century both towns were united, given privileges supporting port and trade, and granted an ample political autonomy. As a member of the Hanseatic League, the city grew economically and demographically, particularly when Dutch and Sephardic refugees transferred their capital, know-how, and commercial networks after the fall of Antwerp in 1585. By that time, Hamburg’s merchants had already begun to link the markets around the Baltic and North Seas with the Iberian Peninsula and the Mediterranean. The extraordinary upturn around 1600 is evidenced by a rapid population growth and the huge sums that were spent on public buildings, which reflected Dutch influence, like the fortification and a number of welfare institutions as well as the stock exchange and the bank which turned Hamburg into an international hub of finance and trade ranking next to Amsterdam and London. During the 18th century her port became one of the most important emporia for French colonial goods until the 1790s, when the effects of the revolutionary wars made it crucial for British (re-)exportation to central Europe. The economic development was supported by Hamburg’s extraordinary constitutional setting. In 1618, the city’s status as a Free Imperial City was confirmed, whereas the kings of Denmark relinquished their claims on the city not until 1768, which resulted in strict neutrality policies of an independently acting city state whose rather exceptional republican constitution had been agreed upon by magistrate and citizens’ assembly in 1529, together with adopting the Reformation. Hamburg’s “state church” became a stronghold of orthodox Lutheranism. Since late 17th century, religious pluralism spread and Hamburg became one of the centers of the Enlightenment in the German-speaking lands, not least fostered by its republican political and civic culture. While the French revolution was hailed among the city’s elites, the effects of the French occupation in 1806 and the integration into the Napoleonic Empire in 1811 cooled down any enthusiasm. Although this nourished a considerable current of national patriotism, politics as well as civic identity resulted from the patriotic self-consciousness of a sovereign, independent city state trading with the rest of the world.

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